The Message Of The Upanishads

The Dashara celebrations in October, during which Bhagawan revived the Veda Purusha Sapthaha Jnana Yajna after a break of three years, were made immensely significant for spiritual aspirants as well as Sai devotees in general by the series of discourses on the Upanishads which He gave for seven days at the Purnachandra Auditorium. The discourses from 19-10-1993 to 23-10-1993 are given below in a condensed form.

One may study all the scriptures, perform all types of sacrifices, go on extensive pilgrimages, master the eight types of knowledge, but it is not easy to control the senses and the mind, direct one's vision inward and maintain equanimity of temper. In ancient times, the sages and seers maintained purity in thought, truth in words and righteousness in deeds. But in this Kali Age today, people have forgotten human values and exhibit animal qualities such as lust, anger, greed, and hatred. Purity of heart and selflessness are the hallmarks of the human life, which one gets after passing through several births. Foolishness, pride, covetousness, and other such qualities are a hangover from their previous lives as sheep, buffalo, or cat. One who is in the habit of attacking and harming others out of hatred reveals the tendencies in his previous birth as a dog. One who lacks steadiness of mind and constantly jumps from one thing to another reflects the quality of the monkey from which he has evolved. It is to get rid of such bad qualities that Yajnas (Sacrifices) are undertaken.

Mind is the Altar of the Yajna

In Treta Yuga, Vishwamitra took the help of Rama to ensure the conduct of the Yajna without hindrance from the demonic forces. His Ashram was called Siddhashrama. Actually, the heart of every human being is a Siddhashrama. The moment evil thoughts or bad feelings arise in man, that is the beginning of all sins. When the heart is polluted with such sinful thoughts, one should seek the help of Atma Rama, just as Vishwamitra sought the help of Rama to put an end to the ogress Tataki. If you think of God and pray to Him with sincere devotion, every deed done by you will be a Yajna. The mind is the altar of this Yajna. You must offer all the evil qualities at the altar of the mind. That is the ideal internal Yajna to be performed by every person, as distinct from the external Yajna done ritualistically.

The Ramayana as Allegory

The allegorical meaning of the Ramayana story should be properly understood. Rama stands for Yajur Veda, as he was the embodiment of Dharma. Lakshmana esteemed Rama's words as law and followed him. He was always chanting the name of Rama. He represents Rig Veda. Bharata represents Sama Veda, as he was always singing the glory of Rama. Shatrughna represents Atharva Veda. Thus the four sons of Emperor Dasharatha of Ayodhya represent the four Vedas. Dasharatha's capital, Ayodhya, symbolizes a place where no enemy can enter. Dasharatha symbolizes the karmendriyas (five organs of action) and the jnanendriyas (five organs of cognition). The three queens of _Dasharatha_— Kaushalya, Sumitra, and _Kaikeyi_— represent the Satvic, Rajasik, and Tamasic Gunas (qualities of Goodness, Passion, and Inertia). If the inner significance of the Ramayana is properly understood, it will serve as a manual of ideal living for all mankind.

If the principle underlying the Yajna is understood, it will be realized that the Divinity pervading everywhere is within you too. “Antarbahischa Tat Sarvam Vyapya Narayanastitah.” Through the conduct of a Yajna one can understand the immutable permanent Reality in a fast-changing world.

Fire has an important role in the Yajna. Fire for the Yajna is created by churning two wooden sticks placed together. The top stick is the mother and the bottom piece is the father of Agni (Fire). Immediately after birth, Agni devours both father and mother. Fire is the presiding priest, or Brahma, for the Yajna. He takes the offerings and acts as a courier to convey them to the Gods. Yajna has, moreover, many significant inner meanings. Those who do not know them make fun of it or deride it.

Since people have forgotten the real significance of such holy rituals performed for promoting the welfare of mankind, humanity is suffering from all sorts of tribulations and miseries. In the ethical, physical, scientific, and all other fields today, man has given up his Swabhava (true nature) and is keen only to earn Prabhava (fame). Fame is like a passing cloud. Today one may be a Prime Minister, full of fame and power. But when he steps down from that post, no one will care for him.

Upanishads Proclaim the Real Nature of Man

What is the true nature of man? A term for man in Sanskrit is Nara. Nara means Atma (the Self). The five elements have come from Atma. They are called Naaraam. The term Narayana has come from this. Nara does not refer to the physical form of a human being. He is the Atma and should behave in keeping with his reality. A man without human qualities is like a flower without smell, a fruit without juice, and a cow that cannot give milk.

The Upanishads explain this truth. They stress the importance of man knowing his own Reality, transcending the body, the senses, the mind, and the intellect. They proclaim that the real nature of man is love, compassion, and selflessness. But people have forgotten their original nature and are nourishing unnatural qualities. How can Dharma be sustained in such circumstances? People are mainly engaged in selfish pursuits. They use their sense organs in wrong directions, instead of seeing good, hearing good, speaking good, and doing good, which is the godward path. When there is no trace of any good quality in human beings, how can one expect purity of heart?

Power of the Divine

Yajnas with sacrifice as the basis provide the royal road to Self-Realisation as opposed to the perilous path of self-destruction, in which people are engaging themselves now. Yajnas are designed to invoke the power of the Divine for the welfare of mankind. Divine power is limitless and beyond the comprehension of the limited intellect of man, who is laboring under the delusion that he is all-powerful and can achieve anything. Even the great saint musician and composer Tyagaraja once doubted the power of God when he was subject to great misery and suffering, but recovered his faith immediately after he recollected how, without the power of the Divine, a monkey (Hanuman) could cross the ocean or Lakshmana do service at Rama's feet or Bharata worship His sandals or Lakshmi, the Goddess of wealth, serve at His Lotus Feet. He blamed himself for doubting the power of the Lord and regretted the lapse in his devotion.

The significance of the offerings made in the holy fire of a Yajna is that whatever is offered is converted into Amrit (Divine Ambrosia) and conveyed to the gods. When man sacrifices his bad qualities, he is transformed into the Divine. With this in view, the Upanishads declare: "Lead me from untruth to Truth, from ignorance to Knowledge, from death to Immortality." Thus the Yajna helps man to progress to the summit of eternal bliss.

The Yajna is not for passing time. The cosmic energy issuing from the Mantras will go up in the fire from the Yajna hearth and spread all over the world and purify the atmosphere. Some agnostics may criticize this as wasting food, ghee, and other valuable articles by throwing them into the fire. This is as foolish as the criticism of an ignorant person that a farmer wastes good quality seeds by casting them on his farm. He does not realize that one small measure of the seed will yield several bags of grain as harvest. The Yajna is done not for selfish purposes but for the welfare of the entire world. It reflects the noble ideal of service and sacrifice before self.

Excerpts from Discourse on 19-10-1993.

The Quest for Happiness

There is no penance other than Shanti (stillness of the mind). It is the ornament adorned by saints and it is what everyone yearns for in his heart. Saint Tyagaraja sang that there is no comfort or happiness without peace "Shantamu leka soukhyamu ledu."

Sukham (the state of enjoyment of happiness) is like heaven. The pleasures derived by the senses from worldly objects are transient, while real happiness lies in experiencing the bliss from the Inner Self. People are unhappy because of Trishna, or the insatiable thirst for worldly pleasures. Desires are always multiplying endlessly. The only way to overcome misery or grief is to put a curb on desires.

Daya (compassion) is inherent in every human being. But few are prepared to share this with their fellow beings. Man is deluded by the trivial pleasures from mundane things and is filled with greed and lust. This is the main obstacle in the spiritual path.

Basis of Adwaitik Principle is Ekatma Bhava

The Vedas deal with rituals and worship, which imply a dualism between the worshipper and the object worshiped. Vedanta spells out the principle of Adwaita (non-duality). It is interpreted in different ways, but the real basis of the Adwaitik principle is Ekatma bhava, that is the feeling that there is only one Atma pervading everywhere and none else. “Adwaita Darshanam Jnanam” (Wisdom lies in the perception of oneness). The Upanishads preach this oneness, based on the concept of unity in diversity. Upa means "near," ni represents "nishtha," and shad means "sit." Upanishad means that one should sit near the preceptor to acquire the Supreme Spiritual Wisdom.

The Upanishads originated during different periods of time. That is why we find that the teachings of the different Upanishads are not based on the circumstances obtaining at one particular time, but they are applicable universally at all times as they teach only what is vital for the welfare of humanity.

The Eshopanishad says “Eashavasyam Idam Sarvam.” There is no place in the universe where God is not present. Just as air is everywhere even though we cannot see it with our eyes, Divinity is all pervasive. But for this Divinity, the Sun and the Moon cannot shine, rivers will not flow, crops will not grow. The Divine governs the whole universe. All things in creation are for the use of the entire world. No one can claim an exclusive right over these gifts of Nature.

The Eashavasya Upanishad teaches man how to combine Bhoga with Tyaga (enjoy the world with an attitude of sacrifice). One imbued with the feelings of Tyaga (sacrifice) will not revel in mundane pleasures. Sacrifice and sensual pleasures cannot co-exist just as water and fire cannot co-exist. What, then, is the inner significance of this directive that man should enjoy Bhoga (pleasurable experiences) with Tyaga (renunciation)?

It means that though one is not interested in mundane things, he has to do his duty. He cannot escape doing karma. He should shed his ego while doing his work and should not consider himself as the doer. He should do his duty without any desire for the fruits thereof. Because man is filled with ego and is not interested in experiencing the real bliss, he suffers from Roga (disease). When work is done with a selfless attitude there is no difference between bhoga and tyaga. We find today in the world only rogis (persons afflicted with disease) and not bhogis or tyagis. You should give up attachment to worldly things and direct your attachment to the Divine only. Sage Yajnavalkya taught his wife Maitreyi this principle of oneness. The same Parabrahman (Supreme Self) is present in everyone in the form of Awareness.

Desireless Action Leads You Away from Misery

The Eashavasya Upanishad teaches that this Sathyam (Truth) is changeless. It is the basis of the Sanathana Dharma that has been followed in Bharat. Man cannot live without Karma (action). But he should do it without the feeling of ego and desire for reward. When the seed is sown, the tree will grow and yield fruit whether you like it or not. The desire for fruit is the cause of misery. The Upanishads teach the way of getting rid of the ego.

Prakriti is like a mirror which reflects whatever object is placed before it. When you look into the mirror there are three entities—yourself, the mirror and the reflection. But if you remove the mirror, there is only one left and that is ‘you.’ The reflection is gone. Because of worldly feelings, you look at the reflection. Remove the worldly feelings, you see your Inner Self which is the Reality. When you get rid of the feelings of I and Mine everything becomes one.

The Upanishads taught the difference between pleasure and pain. If you shed your ego and experience Divinity you will get rid of your pain and enjoy lasting bliss. The Upanishads teach through stories the subtlest truths. You should understand their inner significance and taste the nectarine sweetness. This is possible only when there is Bhava-Shuddhi (inner purity). Purity of heart leads to _Siddhi_—Self-realisation.

Qualities That Are Nature’s Gift to Man

It is unnatural for man to behave like animals with selfishness, anger, and jealousy. A compassionate heart is Nature’s gift to man. It is a pity that man does not make any effort to realize that the Divine is closer to him than his own parents. One should search within, and not in the external, for God.

Love, Compassion, Self-Confidence, and Sacrifice are the real human qualities. You are Amritaputra (Son of Immortality). Purity in thought, word, and deed is a basic requisite for man. Under any circumstances, man should not allow this threefold purity to be affected. Patience is another ideal quality one should develop. Whatever troubles or obstacles one may meet while doing his proper duty, he should bear with them. One should not get depressed when others blame or abuse him but should stick to the path of truth. The third quality is perseverance, which is indeed a prime need for anyone in any field but more so in the spiritual path.

Once you have taken up a vow to do a good thing, you should not go back on it under any circumstance. You should fulfill it even at the cost of your life. This is the hallmark of a true devotee. In ancient times, people had this determination and became good souls. The Pandavas had to spend their lives in forests feeding on leaves and fruits. Still, they never gave up their adherence to the plighted word. In the Kali Yuga, devotees have to face a lot of trials and challenges, but they should not waver even a wee bit in their devotion to God.

Just as gold has to be heated, hammered, and subjected to many processes before it can be made into a jewel, devotees have to pass through ordeals ordained by the Divine.

The Divinity in Man

With Premabhava (feeling of pure love) you can realize your oneness with the world. Every object has five attributes, namely Asti, Bhati, Priyam, Name, and Form. The first three—Existence, Cognisability, and Utility— are permanent and changeless, while Name and Form are subject to change. Human beings with different names and forms are just like waves on the ocean of Sat-Chit-Ananda. They are also the same Sat-Chit-Ananda. The essence is the same in all names and forms. The realization of this truth is spirituality. This is the message of the Upanishads. It does not matter if you cannot understand every word of the Upanishads. It is enough if you realize the truth that you are embodiments of the Divine.

When you get some troubles, you cry in a state of despair and even blame God. There is no need for you to feel aggrieved at all. All troubles are passing clouds. The clouds cannot hide for long the effulgence of the Sun which is permanent. Similarly, the Atma cannot be affected by anything. If you identify yourself with this Reality you will have no cause for grief at all as you will be embodiments of bliss.

Excerpts from Discourse on 20-10-1993.

Descent of the Divine

The same Supreme Being who saved Prahladha by appearing from the pillar and punishing his demonic father, the same Supreme Being who came to the rescue of Kuchela, the same Being who descended from Vaikuntha to save Gajendra, the Lord of the elephants, has now come to the world as Sat-Chit-Anandamurti, presiding over the hearts of all as Puttaparthi Chakravarti.

You should realize that I have come to remind you of your Reality, that in fact every one of you is an embodiment of Sat-Chit-Ananda.

Excerpts from Discourse on 21-10-1993.

Unity in Diversity

Though the Upanishads are termed as Vedanta (the end of the Vedas) they are actually the Shiras (head) of the Vedas. The Eashavasya Upanishad emphasizes that man is bound by action and purity of heart is the basis for right action—“Chittasya Shuddhye Dharmah.” Right action has to be done for achieving purity of heart. When you get rid of bad feelings, evil thoughts, and evil deeds, you can experience your Inner Self.

As long as one is puffed up with the pride of education, wealth, status, and position one cannot comprehend the Atma. You must turn your mind away from all these transient mundane pursuits and redirect it towards the Inner Self to realize the Atmabhava, which is eternal and changeless. This is the basis for all the changing phenomena of the mundane world. (At this stage, Bhagawan materialized a gold chain by a wave of His hand and went on to explain that the basis for all gold jewelry is gold). The gold chain can be melted and turned into solid gold from which other ornaments can be made bearing different names and forms. Similarly, the basis for all the different forms and names of beings in the world is Divine. The Eashavasya Upanishad stresses the unity in diversity. It teaches that the mind and the body will change but the Atma is the unifying, changeless and permanent entity. Man, in his ignorance, considers all changing objects as true and does not look into the common basis which is changeless.

Excerpts from Discourse on 22-10-1993

Man and the Divine

The Vedic invocation says “Purnamadah Purnanavidam,” meaning “That is whole and this is whole.” This implies that Divinity and humanity are not different. The same constituents are there in both. In fact, there is only one Supreme Power which manifests itself in multitudes of forms.

If you take the Gayatri Mantra, it starts with “Bhur Bhuvah Suvah,” in which Bhur is the Bhuloka (this world where we live), Buvah is the other world and Suvah is the world of Radiation. All the worlds are within every human being. Man is an embodiment of the three phases of time (past, present, and future) and the three powers of creation, preservation, and dissolution. He is thus the embodiment of Prajna (principle of the Supreme Consciousness). The five vital airs, Prana, Apana, Udana, Samana, and Vyana are the constituent elements of Nada (the primordial sound). Bindu represents steadiness of our body, mind, and intellect. Kala represents the Atma. The Eashavasya Upanishad deals with the different aspects of Nada, Bindu, and Kala. It says that these Three are like a triangle with the Self as the apex and the body and mind as the two points at the base. The body is gross, while the Self is subtle and the mind is a combination of the two. Just as Nada, Bindu, and Kala are everywhere, the mind is also all-pervasive as stated in the Eashavasya Upanishad. The mind is the cause of pain and pleasure, happiness and misery, bondage, and liberation. It should be properly directed towards Prajna (Awareness). The body is inert matter and cannot function without the Prajna principle, which is radiation. Prana (vibration) animates the whole body. All the three are constituents of Sat-Chit-Ananda. Man experiences Ananda in the deep sleep state— Swapna-Avastha and perceives worldly things in the waking state— Jagrata-Avastha.

The Body Houses the Immovable Atma

The Upanishads point out that there are three entities: the Kshara, Akshara and Ksharakshrara (Immovable, movable, and movable-immovable). The movable body houses the immovable Atma. One who understands this principle of Akshara will have nothing to do with the world. The body is given only for knowing the Atma principle, but man is using it for other purposes and thus abusing it.

The human body consists of eyes, ears, nose, tongue, etc. These are but instruments that help one to make the journey of life. There are three elements in all actions: the Karta (doer), Karma (action), and the Karana (purpose of the action). The Upanishads declare that if all three are in harmony one will achieve success. All the limbs and sense organs in a man can function only when the life force is there. That is Chaitanya Shakti. It comes from the Self, which is Prajna, Atma Shakti or Radiation. Even scientists are aware that matter cannot move on its own without energy. But they are not able to recognize the Atma Shakti which was recognized by the ancient Rishis. The moment one becomes aware of this truth he can be considered to be free from the bondage of the phenomenal world.

Socrates told his disciples that the Universe is governed by truth, goodness, and beauty. These are the same as Sathyam, Sivam Sundaram, the terms used by the Bharatiyas to describe Divinity from time immemorial. The truth that transcends the categories of time is the Real Truth. Man is an embodiment of this Truth. But people have forgotten this today. People relish only untruth. Truth is not palatable to them, while untruth seems sweet, though it is poisonous.

"Speak the truth, do righteous acts" is the motto of Bharat, as declared in the Vedas. But people today kill truth and jettison Dharma. How then can they have peace?

The Kenopanishad proclaims that the basis of every action should be Truth which is Divine. The Rishis did not compile the Upanishads as a pastime. They gave this valuable treasure for the welfare of mankind.

Devotees’ Failure to Know What Swami Wants

Several persons holding high positions come here to get Swami's blessings for achieving higher positions or for other personal benefits. Big businessmen and traders come here to take Swami's blessings and return. Those in the teaching, legal, and other professions come here. Theists come here, participate in Bhajans, and go away. All of them come to Swami to get their desires fulfilled. No one comes to know what Swami wants. How many strive for Swami's sake? Everyone comes only with selfish motives. I want to point out that enjoying benefits and failing to show gratitude is grievously wrong. In ancient days the devotees of the Lord sacrificed their lives by engaging themselves in this divine quality of selflessness. It is only by sacrifice you can achieve immortality. You should love all without distinction and serve society.

"Sacrifice and share Divinity with everyone" is the message of the Upanishads. You should not bother about your close relations alone, as these relationships are only temporary. You should develop Vishva Prema (Universal Love).

You may wonder why I am telling this repeatedly. Though I have been telling you all this for several years no one seems to change for the better. So I have to emphasize the need for your getting rid of too much attachment to your kith and kin. Love your children but do not get excessively attached to them. You must make use of your body for doing your duty, but do not get too much attached to it.

Act According to Your Role in Life

Every person has to play his role in life. How this should be done is illustrated by a story. Once an actor went to the court of Bhoja Raja to exhibit his talents and get a reward. First, he went in the role of a renunciant wearing saffron robes. When the king offered him some gold, he declined to accept it. When questioned whether what he gave was not enough, the actor replied he would come again the next day.

The next day he came in the guise of a dancing girl and gave a fine performance which pleased everyone. When he was offered some gold coins on a plate by the king, the actor said what was offered was not enough. When the king questioned him as to why he had refused to take anything on the previous day, but was asking for more that day, the actor replied that he had to behave in a manner befitting the role he took. The previous day he had come as a renunciant and had to decline the gold offered to him. But on that day he was in the role of a dancing girl and so could demand more money. The moral of the story is: Students should behave as students and devotees as devotees only. Every person in any field has to uphold certain values appropriate to the role he has taken up. When I say devotees should do selfless service to humanity as a way of serving God, it is only in your interest and for your spiritual uplift. Discriminate between what is permanent and what is temporary and pursue the path leading to permanent bliss. Do not hanker after trivial transient pleasures. Speak the truth, do your duty. This is the message of all the Upanishads.

Excerpts from Discourse on 23-10-1993